Daily Devotionals

Mornings and Evenings with Jesus

Devotional: May 14th

He that is spiritual judgeth all things, yet he himself is judged of no man. - 1 Corinthians 2:15.

WE have here a distinction to exemplify:-“Yet he himself is judged of no man.” This distinction may not be so peculiar as at first it may appear. A person has acquired a certain art, and another, ignorant of that art, calls in question the other’s proficiency in it; and he says, “I am not to be judged by such as you.” The higher and more peculiar the sphere in which any one moves, the more difficult must it be to judge him. How could Handel be judged of properly by a clown or a novice in the principles of music? It is always peculiarly difficult to judge a man morally and religiously, for we are ignorant of a thousand things which may lead to extenuate or condemn; therefore our Saviour says, “Judge not,” and afterwards applauds judgment:-“Judge not according to the appearance, but judge righteous judgment.”

But the spiritual man is absolutely inexplicable to the natural man. He is “a new creature,” and not, therefore, to be judged of by the old rules and principles. His “life is hid with Christ in God.” The Saviour says, “To him that overcometh will I give to eat of the hidden manna, which no man knoweth save he who receiveth it.” “The Spiritual judgeth all things, yet he himself is judged of no man.” That is, he knows them, but they know not him. He has been in their condition, but they have not been in his. He is no stranger to their experience, but they are perfect strangers to his. He knows their language, but they do not understand his. No; the greater part of his religion must be secret and unobserved by the world. “The heart knoweth its own bitterness, and a stranger intermeddleth not with its joy.”

Come unto me. - Matthew 11:28.

THIS is not to be understood corporeally. Many literally came to the Lord Jesus Christ when upon earth; some from captiousness, some from curiosity, some for the loaves and fishes, and some under temporary emotion and awakening; to whom he said, “Ye will not come unto me that ye might have life;” but though the expression is not to be understood corporeally, it is yet taken from the body. It is a remark of Dr. Watts, that there is hardly a part of the human body whose action has not been employed to hold forth the operations of faith. Sometimes the reference is to the eye-then believing is seeing him; sometimes it is to the ear-then believing is hearing him; sometimes to the taste-then believing is eating his flesh and drinking his blood; sometimes to the feet, and then believing is coming to him. If it be asked, what is coming to Christ? it is believing on him; and what is believing on him? it is coming to him.

This coming to Christ implies three things. First, Absence; for what need is there of our coming to Christ, unless we are previously at a distance from him? Such is the condition of every man. Naturally all are without Christ as to saving influence as to a proper knowledge of him, love to him, confidence in him, and union and communion with him.

Secondly, Accessibleness. We can come to him, we can find and approach him. Not to his bodily presence. As man he is absent; as God he is still present. He said to his Apostles, “Lo! I am with you, even to the end of the world.” Where two or three are gathered together in my name, there am I in the midst of them.

Thirdly, Application; for this coming to him is to deal with him concerning the affairs of the soul and eternity, and for all the purposes for which he executes his various offices, and for all the blessings which he has to bestow. We come to him as a way, that we may walk in him; as to a refuge, that we may enter him; as to a fountain open for sin and uncleanness, that we may wash therein; as to a foundation, that we may build on him our structure of hope and happiness for ever: as diseased and dying patients try a physician; and, throwing ourselves at his feet, cry, “Heal my soul, for I have sinned against thee.”

We come to him as a Prophet, and we pray that he would “lead us into all truth;” as to the High Priest of our profession, and beseech him to intercede for us. We come to him as our King, and pray that he would rule over us, and reign in us, and establish there his own kingdom, which is righteousness, and peace, and joy in the Holy Ghost. We come to him as the “Shepherd of Israel divine,” and ask, “Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon.” I want thy rest, and I want thy food, and nothing else will satisfy my longing soul.

Faith is therefore often represented by trusting in him. The idea is that of confidence exercised, and this is always preceded and accompanied by knowledge. Hence, said the Psalmist, “They that know thy name will put their trust under the shadow of thy wings.”